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The Attire of Politicians in Modern Greece: 18 a Language of Communication JOMELA, the Journal of Mediterranean and European Linguistic Anthropology

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The Attire of Politicians in Modern Greece: 18 a Language of Communication JOMELA, the Journal of Mediterranean and European Linguistic Anthropology Article Mediterranean and European The Attire of Politicians Linguistic Anthropology 2020, Vol. 2(4): 17-34 (c) JOMELA 2020 Article reuse guidelines in Modern Greece: jomela.pub/permissions DOI: 10.47298/jomela.v2-i4-a2 jomela.pub A Language of : Communication Nadia Macha-Bizoumi Democritus University of Thrace, Greece Abstract Roland Barthes’ work on clothing as a language of communication, which he developed by transposing Ferdinand de Saussure’s linguistic semiotic analysis to fashion, has become a point of reference for much academic work. New approaches to the study of material culture, and more specifically clothing, have recently shifted attention from the functional or symbolic significance of clothing to the effectively embodied capacity of garments to function as specific social and cultural markers. In the political climates of Greece, dress and the body become elements that frequently motivate political and social change, such as, for example, the presence of the turtleneck in the attire of President Andreas Papandreou and the absence of the necktie in President Alexis Tsipras’ dress code. Throughout the second half of the 20th century, under the favourable political conditions of the early post-junta years, and during a period of social, economic and ideological reshuffling, the appearance in parliament of socialist Andreas Papandreou sporting a jacket over a turtleneck signalled a questioning of the symbolically-named ‘establishment,’ which, in terms of attire was, until then, symbolized through the wearing of a suit with a starched white shirt and a tie, the attire of right-wing politicians as represented by Constantine Karamanlis. Influenced by his stylistic profile, Papandreou reached out in a familiar way to the political subjects of the early post-junta years, with a view to peacefully achieve revolution in the The Attire of Politicians in Modern Greece: 18 A Language of Communication JOMELA, The Journal of Mediterranean and European Linguistic Anthropology JALA, The Journal of Asian Linguistic Anthropology name of ‘change.’ In the Greek political scene, the first ever left-wing government was associated with the rejection of the necktie in male politicians, exemplified in the attire of prime minister Alexis Tsipras. Finance minister Yannis Varoufakis combined this stylization with a jacket with red piping, and became the subject of global conversation, seen as a revolution in the elite’s ‘must’ clothing. The absence of the tie became the distinctive garment around which, with the help of the media, the prime minister’s narratives on the handling of the Greek economic crisis was constructed. Building on these two examples, the article focuses on highlighting dynamic intersubjectivities between the body and dress, and on how this interaction is symbolically drawn on by Greece’s contemporary politicians to exercise political power. Introduction Roland Barthes’ (2006) approach of clothing as a language of communication, which he developed by transposing Ferdinand de Saussure’s (1916) semiotic analysis of linguistics to fashion, has been a point of reference in many studies. In the recent past, new approaches to the study of material culture have shifted the focus of the study of clothing from its functional or symbolic significance to its effective capacity, to its societal contributions, to the shaping of embodied selves and relations with social and cultural markers. In the realm of politics, in Greece, there are a number of examples where dress and the body become instruments for political and social changes, the most noteworthy being the presence of the turtleneck in the attire of Andreas Papandreou and the absence (or lack) of a tie in Alexis Tsipras’ dress code. In the second half of the 20th century, under the favourable political conditions of the early post-junta years, which corresponded to a period of social, economic and ideological reshuffling, the appearance in parliament of socialist Andreas Papandreou, the then leader of PASOK (acr Panhellenic Socialist Movement), wearing a jacket over a turtleneck, signalled the questioning of the symbolically-named ‘establishment,’ which, in terms of attire, had until then been expressed by wearing a suit with a starched white shirt and a tie, i.e. the attire of right-wing politicians as represented by Constantine Karamanlis. Owing to his stylistic profile, Papandreou reached out in a familiar way to the political subjects of the early post-junta years, so as to achieve to peaceful revolution in the name of ‘Change’ (Allaghí, his party’s slogan). Then, in the early 21st century, the ‘first ever left-wing government,’ led by SYRIZA (the Coalition of the Radical Left) was associated, by Greek society, with the rejection of one particular item of clothing in the dress code of male politicians: The absence of a tie in the attire of Alexis Tsipras in his role of prime minister, combined (for a short while) with the stylistic fixation of his finance minister Yan(n)is Varoufakis on a jacket with red piping, became a subject of The Attire of Politicians in Modern Greece: 19 A Language of Communication JOMELA, The Journal of Mediterranean and European Linguistic Anthropology JALA, The Journal of Asian Linguistic Anthropology conversation worldwide and was seen by the media as being the equivalent of a revolution in the elite’s ‘must have’ clothing. The absent tie became the distinctive garment around which, with the help of the media, the Prime Minister’s narrative on the handling of the economic crisis in Greece was constructed. On the basis of these two examples, the article focuses on highlighting the dynamic interaction between the body and dress, and on how this interaction is, consciously or unconsciously, used as a symbol by contemporary Greece’s politicians when exercising political power. The sociological vision of dress as a socially-situated bodily practice, a perspective elaborated by sociologist Joanne Entwistle (2000a, 2000b), focuses primarily on the study of clothing in relation to the body, proposing an approach that recognises the body as a social entity, and attire as the interrelated outcome of both social factors and individual action. Through the conjugation of a broad range of theoretical concepts of fashion (Barthes 2006), dress (Lurie 1981; Davis 1992; Hollander 1993), the body (Douglas 1970; Mauss 1973; Merleau-Ponty 1976, 1981; Foucault 1977, 1986; Csordas 1994; Arthur 1999), the embodied experience and how it is carried out (Goffman 1971; Crossley 1995), the theoretical framework of a socially-situated bodily practice offers a multilevel understanding and analysis of the clothed body in its cultural context as a field of experiential practice. In particular, through her exchange with the theoretical work of both Erving Goffman (1971) concerning the presentation of self in everyday social interaction and Pierre Bourdieu (1977, 1990) on habitus and practice, Entwistle (2000a) highlights the need, when studying dress as an embodied practice, to also take into account the ways in which social structures are reproduced on the level of body practices. The above theoretical approaches present an extremely useful methodological tool in the study and analysis of Greek political uses of dress (Pantouvaki and Petridou 2015; Petridou 2015), which is exemplified by the vestimentary choices of Andreas Papandreou and Alexis Tsipras. On the basis of these methodological tools, I shall approach the garb of these two Greek politicians in comparison to a similar example from the international scene, focusing on the way each of these uses their body and attire as a field of formulating political discourse. After this, focusing particularly on the example of Tsipras, I shall highlight the role of the media worldwide in connecting the absence of a tie from his attire’s with the approach of the financial crisis in Greece on the international political scene. For, as Bhandari (2019:194 and 193) in his attempt to define the difference between anthropological ethnography and mass media ethnography points out, in the 21st century “the media becomes a separate discourse and influential tool in society,” meaning that “there is urgency in developing a new ethnography of mass media because of the extensive reach and access of mass media and technologies.” The Attire of Politicians in Modern Greece: 20 A Language of Communication JOMELA, The Journal of Mediterranean and European Linguistic Anthropology JALA, The Journal of Asian Linguistic Anthropology The Symbolic and Social Function of Dress Attire has a clear social function, as it indicates a person’s position in the social system of any given period, and reflects their obligation and efforts to adapt to this system and to the relationships that govern it (Roach and Eicher 1973; Delong, Salusso-Deonier and Larntz 1980). Attire is not only the material means of connecting individual identity to the body as, being a social phenomenon, it also functions as a link between individual identity and social inclusion (Arvanitidou and Gasouka 2011). Roland Barthes stressed the intense social significance of clothes, and defined dress, or attire, as “a systematic, normative reserve, from which the individual draws their own clothing,” and dressing as the expression of a personal act, through which “the individual enacts on him/herself the general institution of costume” (Barthes 2016: 18-19) Apart from their gender-related and sexual dimension (Crawley 1965; Eicher and Roach- Higgins 1992; Kunzle 1982; Steele 1985; Butler 1990; Tseëlon 1995), clothes constitute a particularly important system of symbolic communication (Perkins Gilman 2002; Baumgarten 2003). Clothes signify the manner or the degree of participation of the wearer (group or individual) in a system (Barthes: 2016 [1960]), revealing a society’s cultural codes and structures (Roche 1994). The work of the Birmingham School of Cultural Studies on ‘subculture’ highlights this capacity of clothing, as the dress of marginalised social groups (such as hippies, skinheads, punks) is approached as a language of creative consumption and resistance to established mass culture (Hebdige 1979; Polhemus 1994; Hodkinson 2002).
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